法華義疏 5.33

5.33

「云何如來以小乘法而見濟度」者，同入法性，明所證是同，以小乘法而見濟度，明所得為異。實由見法性有淺深，而謂佛授有大小，不自省過而疑佛賜偏也。「是我等咎非世尊也」下，第二、明昔疑悔既除，今得解歡喜也。就文為兩：初、標章門；次、釋章門。向不審思妄咎於佛，今三復尋究失在於我，故云是我等咎非世尊也。「所以者何」下，釋章門也。凡有二句：初、明不待說大故失於大，次、明自取於小是故證小。此二並是自失，非佛過也。「若我等待說所因」者，待謂當待之待，所因者謂學地六度等諸行，六度等諸行並是成極果之因，故謂諸行為所因也。若我當待斯說者，如來必用大乘以濟我苦海而勉累縛，故云若待說所因則成三菩提，必以大乘而得度脫也。

Regarding 'How could the Tathāgata use the Hīnayāna Dharma to deliver us?': 'entering the nature of phenomena together' clarifies that what is realized is identical, while 'using the Hīnayāna Dharma to deliver us' clarifies that what was attained is different. In reality, it was because their seeing of the nature of phenomena differed in depth that they supposed the Buddha's bestowal had greater and lesser. Failing to examine their own fault, they suspected that the Buddha's bestowing was biased. From 'This is our fault, not the World-Honoured One's' downward is the second part: clarifying that once past doubts and regrets have been eliminated, he now attains understanding and rejoices. As for the text, it has two parts: first, stating the main proposition; second, explaining the main proposition. Previously, without careful reflection, they mistakenly blamed the Buddha; now, upon repeatedly examining it thrice, [they see that] the fault lay in themselves, hence he says, 'This is our fault, not the World-Honoured One's.' From 'Why is this?' downward explains the proposition. There are two sentences in all: first, clarifying that because they did not wait for the Mahāyāna to be taught, they lost the Mahāyāna; second, clarifying that because they seized upon the Hīnayāna themselves, they therefore realized the Hīnayāna. Both of these were their own losses, not the Buddha's error. Regarding 'If we had waited for the explanation of the causes': 'waiting' means the waiting of one who ought to wait; 'causes' refers to all the practices such as the six pāramitās in the stage of learning. All the practices such as the six pāramitās are causes for realizing the ultimate fruit, which is why all practices are called the causes. If we had waited for this explanation, the Tathāgata would certainly have used the Mahāyāna to deliver us across the sea of suffering and free us from burdens and fetters; thus it says that if we had waited for the explanation of the causes, we would have attained sambodhi and would certainly have attained liberation through the Mahāyāna.